Abyssus mali, or, The corruption of man's nature briefly handled in some of its principal parts grounded upon Psal. 14: 1, 2, 3 : together with Man's salvation by faith on the Lord Jesus Christ, on Acts 16:31 / by W.G.

CHAP. VII.

I Am now come to the last particular in the defi∣nition: Which habit is infused by the special work of the Spirit of God, in, and upon us.

Where I take it for granted,

1. That there are certain habits in the soul, by which men are disposed to that which is good; as others by the contrary, to that which is evil: which to deny, contradicts all sense and experience, as well as Scripture, 2 Pet 1.5, Giving all diligence, add to your faith, vertue, &c. Heb. 5.14, Which by rea∣son of use, have their senses exercised to discern both good and evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of a habit: 'tis the very word the Philosophers use. And what is a good habit, but a principle disposing to well-doing?

2. That there are certain infused habits, i. e. by Divine Creation produced in the soul: which are therefore called the fruit of the spirit, Gal. 5.22, But the fruit of the spirit is love, joy, peace, &c. a spirit also, 2 Tim. 1.7, For God hath not given us the spirit of fear, but of power, of love, and of a sound mind; which seems to be so called, because it connotes the efficient cause whence they proceed, viz. the Spirit of God, an unction, and an anoint∣ing, 1 Joh. 2.2, But ye have an unction from the ho∣ly One. Ver. 27, But the anointing which ye have received of him, abideth in you: As seed also, 1 Joh. 3.9, For his seed remaineth in him.

Of this sort is this Faith we are speaking of, an infused habit; which we have not of our selves, nor can obtain by use and practice (as other habits may be gotten), but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 1.17, It descends, or comes down from above.

Arg. 1. Because it is a gift of grace, Eph. 2.8, And that not of your selves; it is the gift of God. Phil. 1.29, For to you it is given on the behalf of Christ, not only to believe, but, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, freely given, John 1.16, Of his fulness have we all received, and grace for grace: as the child doth limb for limb, and the wax doth print for print.

Arg. 2. It is the effect of Divine power, Omni∣potent, Irresistible power; therefore it is by in∣fusion, 2 Pet. 1.3, According as his divine power hath given unto us all things that pertain to life and godliness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is opposed both to our infirmity on the one hand, and resistance on the other, Eph. 1.19, And what is the exceeding great∣ness of his power to us-ward who believe, according to the working of his mighty power, which he wrought

in Christ, when he raised him from the dead, Ver. 20. Rom. 9.19, Who hath resisted his will? which the Apostle uses in the case we are upon, viz. in shew∣ing mercy to whom he will shew mercy, i. e. in softning them, and hardning others. Which may mollify the harshness of this word Power, which is not like flint to flint (as men imagine), but is a sweet mollifying, melting Power.

Arg. 3. It is the immediate effect of divine work∣ing, i. e. there is nothing comes between the work∣ing of God and this effect, this Faith we are speak∣ing of. It is no act of the will of man which makes it effectual; but this makes the will effectual, Col. 2.12, You are risen with him, through the faith of the operation of God. Ver. 13, And you being dead in your sins, and the uncircumcision of your flesh hath he quickned.

Arg. 4. This appears more plainly in the sudden Conversions of some we read of in Scripture. All Conversion, strictly so called, is of a sudden (though some may be a long time in preparation), because converting-grace is infused in a moment. But this most eminently appears in some, as in Mathew, Za∣cheus, Lydia, &c. Mat. 9.9. Luk. 19. from 5, to 10. Acts 16.14. It is clear as the Sun, it was not from use and custom they believed; for they were not so much as acquainted with this way before: What was it then that could take them off so sud∣denly, not only from sin and sinful courses, but world, and all, and elevate, and fix their souls to, and upon such a good, supernatural good, but on∣ly grace shining in their hearts?

Arg. 5. Those that lye longest under convicti∣ons, yet they cannot fix, nor fasten, until the day of

Gods gracious Visitation. Though they know the Gospel many of them, and though they would fain be out of this condition, something or other keeps them off. Ephraim, though chastned, yet is as a bullock unaccustomed to the yoak: but after he was turned, he repented, Jer. 31.18, 19. The Jews case is a common case: pride, self-righteousness, non-sub∣mission to an universal Saviour, keeps men off.

Arg. 6. In all Conversions, more speedy, or more lingring, every believer is beholding to God for this work of Faith, because beholden for his Regeneration, of which this is a part, 1 John 5.1, Whosoever believes that Jesus is the Christ, is born of God (This Scripture I have interpreted before, Chap. 1.) and are therefore said to be children of the promise, Gal. 4.28, Now we brethren, as Isaac was, are children of the promise, i. e. as it was by virtue of the promise that ever Isaac was born, and not from the strength of nature, either in Abraham or in Sarah; so we all, says the Apostle, are chil∣dren of the promise, i. e. it is by vertue of the Co∣venant made in Jesus, that ever we prove believers. It is the meer product of the promise, and not the strength of nature: See Perkins upon the place. And again, they are therefore called both the chil∣dren of God, and the children of the promise, to∣gether, Rom. 9.10, They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.

Arg. 7. All liberty, i. e. to any thing spiritual∣ly good, is from God, Rom 6.18, Being then made free from sin, ye became servants unto righteousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liberi liberati, John 8.36, If the Son shall make you free, ye shall be free indeed, i. e. from

their slavery unto sin: and 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, realiter, not eminenter. q. d. there is no freedom, not a jot, un∣less the Son make free. But the spirit of faith to receive Jesus Christ, is a spirit of the greatest liber∣ty and freedom, ergo.

Arg. 8. The Scriptures speak expresly to this very notion and allusion, I mean of infusion, Zach. 12.10, I will pour upon the men of Judah, and the inhabitants of Jerusalem the spirit of grace and sup∣plication: ergo, the spirit of Faith, Isa. 44.3, I will pour my spirit upon thy seed. Acts 2.17, And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh, &c. which is ta∣ken out of Joel 2.28, and that Text, Tit. 3.5, is to the same: By the washing of regeneration, and re∣newing of the holy Ghost, which he shed on us abun∣dantly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which he poured out on us. But if all grace, then this of Faith especially; because of all graces we are naturally more distant from it, and averse to it.

Arg. 9. From the insuperable difficulties of faith, it appears it must be by infusion. To make short, these difficulties are,

1. From fancy and imagination. These being wholly naturaliz'd and used another way, cannot be brought into the way of faith. As,

1. Unto things sensible and earthly: as a Christi∣an walks by faith, and not by sense, 2 Cor. 5.7, so others walk by sense, and not by faith. How hard a matter must it be, think you, to represent Christ to such a person, as more real than the world, and any thing in the world; more real under guilt, than sin it self; and that he hath more vertue in him to save, than sin to destroy: considering the advantage

of sense, disadvantage of things spiritual, and that he hath neither will nor reason to help him?

2. Mans natural imagination runs in the way of doing. Consider Pagan or Christian, all the world over, you'l find it so, Mat. 19.16, Good Master, what shall I do that I may have eternal life? John 6.28, What shall we do, that we might work the works of God? Even those convinced ones, Acts 2.37, cry out, What shall we do? Fancy is more real with such men, than any thing, even groundless fancy: and they can never be brought to imagin other∣wise, unless God shine in the heart; which is the thing I urge it for. Therefore infusion is necessary.

2. From reason: because it is impossible for rea∣son to apprehend and judg this to be the way of wisdom, and the only way: For, 1 Cor. 1.23, Christ is unto the Greeks foolishness. A man hath first to unlearn himself, and his natural apprehensi∣ons, before he can learn Christ, 1 Cor. 3.18, Let him become a fool, that he may be wise. What? Doth Religion and the way of Faith make a man a meer fool? No, but respectively to what he thought, and judged before. Reason is universally offended at Christ, at his Person, at his Offices, at his way of Salvation. Reason as it is in us, is against all things spiritual, especially against that method of Salva∣tion which God hath prescribed; most especially against Jesus Christ: not that one thing reasonable is contrary to another; but reason in subjecto, as it is in us, always judges according to the interest of the flesh; and he that judges according to interest, is always a corrupt judg.

3. From a corrupt will: because it is so hard to bring men off from the way of their sins, to a cor∣dial

compliance with Christ. Sin and the soul must part, when Christ and the soul come together. The soul must be a chast Virgin for Christ, 2 Cor. 11.2. Sin corrupts it. Mark what Christ says, Joh. 5.44, How can ye believe, which receive honour one of ano∣ther? Why? what does this hinder? because, while the opinion of men is more to them, than the esteem of Jesus Christ, they will steer so, as to keep in with men. Every sin, like so many giants, appears in arms to defend their castle, when the sanctifying Spirit would enter the soul; and no∣thing can take them off, but the love and kindness of God, and the spirit of Regeneration, Tit. 3.3, 5.

4. From imaginary righteousness. Men may have a negative righteousness, an outward righte∣ousness, and a righteousness of their cause, they are better than others, or not so bad as many: and this will go a great way with them: God I thank thee, I am not as other men, Luke 18.11. Man thinks he hath of his own, and why should not his own be accepted? So long as he can live of himself, he will not be beholding to his Neigh∣bours; so long as he hath wherein to trust, Christ is a stone of no use to him: therefore, it is the de∣sign of God in vocation, to dismount this confi∣dence. Scopus vocationis est prosternere fiduciam, & confidentiam in foedere legali, the end of vocation is to throw down the trust and confidence in the Law-covenant, which consists in opinione ad facien∣dum, & in opinione justitiae propriae, in a conceit that they can do, and in an opinion of their own righte∣ousness, Ames. p. 92. De traduct precatoris ad vi∣tum. Pride is natural to corrupt nature; and the nature of it is, to admire its own: Therefore it

is said of the Jews, Rom. 11.28, As concerning the Gospel, they are enemies; Enemies to the Gospel, the way of Salvation! That's a strange thing indeed! but the reason is, man is a proud creature, and will not be beholden (so long as he can make shift), either to God or Christ: hence Paul, Phil. 3.2, calls them evil workers, that yet never left preaching up works, because it was to decry Christ and his righ∣teousness. You may read your own hearts by the obstinacy and opposition of the Jews; they persisted in this, to their own utter ruin and rejection. It is an uncouth thing for a man to become a naked creature, a meer nothing in the matter of his Salva∣tion. Hence it is, that we have as much ado to bring a convinced sinner to receive Christ, as we had to dismount his natural confidence; which is no∣thing but the pride of the heart, which will not take to its own mercy. God must sell him mercy, or else he will not have it; because he hath nothing to carry to Christ, therefore it is he keeps off: Hence, Isa. 55.1, We are bid buy without money and without price: intimating it is as hard to part with righteousness, as it is with gold and silver.

5. From the Devil, who will keep a grievous stir in the Soul at this time, to set reason, wit, and will, and what not, against it; by darkning the mind, 2 Cor. 4.4, swallowing up the Soul in sorrow, 2 Cor. 2.7, and a Hundred more of his devices: If it be impossible to resist one of these, how shall we get from them all, when back'd, and seconded by the Devil?

2. More particularly; It is the special work of the spirit of God, whereby this faith is infused. Which I shall speak to, 1. Negatively. 2. Positively.

1. Negatively, It is not in a way of general con∣currence, that it is produced by the spirit, i. e. by preserving, and maintaining nature in its being and actings. For thus, grace either saves all, or none at all; for this is alike to all: but Scrip∣ture speaks of no such grace; when it says, By grace ye are saved, Ephes. 2.8. By the grace of God I am what I am, 1 Cor 15.10. At this rate, it would be as hard to say, Faith is the effect of Grace; as if I should ask (says one) who is the Father of such a Man? and answer should be made, the Sun in the firmament. Burgesse vind. leg. p 89. For that con∣curs as a general Cause to the production of Man. At this rate the Spirit is only the general cause of Faith, and Man himself the particular and special.

2. Not barely by general influence of Grace, giving the Word. It's true, the Word is such an instrument, as reveals that which man could never have known, unless God had revealed it: And therefore, in its kind, it is admirably perfect, above all other ways of knowledg. But if the Spirit be said to be the cause of Faith, meerly because he re∣veals this: Then God affords as special help to them which believe not, as to those which believe. Then what doth James mean? Of his own will begat he us by the word of truth, Jam. 1.18. We must say, of our own will begat we our selves by the help of Truth. Then what does Paul mean? 1 Cor. 3.7, So then, neither is he that planteth any thing, nor he that watereth; but God that giveth the increase, i. e. unto the Word, which is as the seed sown. It's true, the same Apostle says, Rom. 9.6, Not as though the word of God hath taken no effect: Seeming to inti∣mate, that it is the word which hath the great ef∣ficiency.

But it is abundantly clear to our purpose: For by Word here, is meant the Word of Gods co∣venant, Vers. 9, For this is the word of promise. And it is as much as to say, all that were intended in the promise, by virtue of Gods grace revealed in the Covenant, did believe, or obtain the thing pro∣mised: Intimating clearly, that Faith was the effect of Gods power, in prosecution of the word of his promise.

3. Not in a way of bare excitation, or assisting-Grace, by some common work upon the mind, and stirring the affections. For what is a bare blandum alloquium, or illicium, perswasion, or allurement (to take it in the best sense) to a dead Man? What is meer speaking, to make a dead Man alive? It is true, Lazarus came forth at Christ's word; but it was acknowledged an astonishing miracle, even by the Jews themselves; and there was an Almighty power went along with it, which neither the grave, nor death it self could resist. How often would Christ thus have gathered the Jews, and prevailed not? Matt. 23.36, How often would I have gather∣ed thy children together, even as a hen gathereth, &c. and ye would not? Bare illumination, and transient tasts, do not effect the thing, Heb. 6.4, 5.

4. Not in a way of partial efficiency, as if God did part, and man did part of the inward work, as two men by their joynt strength rowl a stone, &c. The inward work, I say; remember I am speaking of that, of Faith it self. The outward work towards it, Man doth wholly; but to the inward work, he doth nothing at all: For if so, then the whole glo∣ry of the work cannot be ascribed to God; but part to Man, part to God; quite contrary to all the

Gospel. For God will be glorified in his saints, and admired in all them that believe; Because our testimo∣ny amongst you was believed, 2 Thes. 1.10. Then, 2. (as Austin on that Text, Rom. 9.16, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy) then I say, those words may as well run thus: It is not of God, that sheweth mercy, but of him that willeth and runneth. For if Gods shewing mercy be only a partial cause; then willing and running is a partial cause also. And not only so, but will and endeavour are the main cause: For they make all effectual, as they say.

5. It is not by bare proposing the object in a way of congruity, whereby the Spirit is said to be the cause of Faith. Take men at some times, and in some tempers (say they) in some good moods and fits, in such and such circumstances, and then the proposal shall infallibly prevail. To omit, that men herein run into that absurdity they would avoid: For if infallibly, then not contingently. I say, that God sometimes takes men in their fits and moods of sorrow, &c. In their month, Jer. 2.24. Yet he takes them, not because it is the season of conversi∣on; but it is the season because he takes them, and when he takes them. And therefore it is, that those preparatories end in conversion. You shall see therefore,

1. That Christ meets with Paul, when he little thought of meeting with him, in the height of his rage and madness against him, Acts 9. But

2. If so, then the praise of mans believing, must be his good temper; Thank you temper: O blessed temper! and what is this, but to resolve Faith into

good nature at last? if you say, but Nature so tem∣pered could not have done, without Gods help. What is this at last, but to make all the Grace of God you cry up, a meer causa sine qua non, cause without which it could not have been done? As if a lame man, that had a cure at London, whither he could not have gone without a Horse, should at last say, 'thank you Horse.

3. Besides, why should not all this tumble down again; this temper and disposition being alterable, and hap'ly altering ever and anon?

4. It is all one (says Twiss) to say, that a blind man by a congruous perswasion may come to see.

5. In those Three thousand converted, Act. 2, Ecquid probabile est, horum omnium unam esse & eandem temperiem? What three thousand of differ∣ing nature and climates, all hit in one temper? If you will say, it is a moral seriousness: Why should not convictions of the Spirit always prevail, and le∣gal workings?

2. Positively, It is the spirits special work: Be∣cause this working of Faith proceeds from special love, Rom. 11.7, The election hath obtained it, the rest were hardned. Obtained what? To believe: and the rest were left to their hardness. Phil. 2.13, He worketh, to will and to do of his own good pleasure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not deserved, or desired on man's part first.

2. Because it proceeds from spetial power, i. e. such as he puts not forth in others. It is special in opposition to common, which he affords to ma∣ny. Joh. 6.69, We believe, and are sure that thou art that Christ; it being given to them to believe, Vers. 65, when many others believed not, but went

back, as in the Context. 2 Thes. 1.11, Where∣fore, we pray that our God would fulfill all the good pleasure of his goodness, and the work of faith with power. Rom. 11.32, He hath concluded them all in unbelief, that he might have mercy, i. e. a powerful mercy, giving them to believe, which were shut up as men in a Prison, as men left to themselves are.

Qu. But how does the spirit work this Faith?

To answer in a few words.

1. By commending Christ to the Soul absolutely, Joh. 6.14.

2. By convincing the Soul, that Christ is more eligible than any other thing whatever, Phil. 3.8. Cant. 5.10.

3. By withdrawing his assistance, from natural power to the contrary; or taking down actual re∣sistance as before.

4. By promoting a power to act, according to the deliberate counsel of the mind. Ames p. 101. de traduct. peccatoris.

Corrol. 1. This is great encouragement to dead Souls, to hope and wait, those that are shut up in unbelief. The Gospel is a ministration of spirit, 2 Cor. 3.8. Received ye the spirit by the works of the law, or by the preaching of faith? Gal. 3.2. Je∣sus Christ is anointed, and furnished with the spirit, for the opening the prison to them that are bound, Isa. 61.1. God puts you into these streights, that you may know your selves, and his Grace. 'Tis he that worketh in you to will, Phil. 2.13. God makes the valley of Achor a door of hope, Hos. 2.15. i. e. a desolate, naked, perishing condition, a disposi∣tion to his work. What you have, you must re∣ceive, 1 Cor. 4.7. You must have the very first

from him: For who hath first given to him? Rom. 11.35. Wait therefore, and hope in his grace.

Cor. 2. All that will be saved must be beholden, not only to Christ for Salvation, but the spirit to bring Christ and them together: wait diligently therefore, where the spirit uses to breathe: Faith comes by hearing, Rom. 10.17. Because the spirit is received in hearing, Gal. 3.2. Oh, that men would be more careful hearers, and attenders to the word. Do not expect the spirit of God at an Ale-house, in seeking your pleasures, in doing your own wills and works, when you should be hearing the word. You had need, as for life, wait where the spirit is wont to work. This is quite contrary to what men use to argue: if the spirit work it, what need we trouble our selves? The spi∣rit uses not to do it, but in and by means: and you may use means long enough all your life time, without the spirit. Though I told you the inward work be wholly and altogether the spirits work; yet all the outward work, i. e. means-using, is your work wholly. The spirit doth not hear for you, read for you, meditate for you, &c.

3. For trial, whether we have had this special work of the Spirit of God, or no: let us enquire into, 1st, The Fieri. 2dly, The factum esse, the working, or the work done.

1. Have you found it in fieri, in working? hath the spirit been working in a special manner in you (I am speaking especially to those of years), and have you found nothing upon the file, no moti∣ons, no stirrings? Hath the Devil and all the powers of darkness in you been routed and chased, and you heard no noise, found no trouble, nor any thing of

observation? Doth the wind blow, and thou hear∣est no sound, though thou knowest not whence it cometh, nor whither it goeth; and especially when thou hast been a wicked creature? Is conception without any sense, and being born too? though the particular manner of the spirits working may be secret; yet in the general, have you found no workings upon your thoughts and hearts? Neither whirlwind nor still voice? The Jaylor had an earth∣quake within him: The three thousand were prick∣ed at their heart, Acts 2.37. Lydia and Zacheus had their heart opened, and sweetly enclined: and have you nothing of observation, how, and which way you come to it?

2. But if you say, we find something working and stirring: then enquire into the issue of it. And in as much as I said, grace and power; special grace and special power go to this work of the Spirit: I say consequently, this gracious power

1. Habitually sweetens your spirit towards God, and Jesus Christ. Doth Grace appear, and work nothing? I tell you, the Grace of God appearing, works all things in this new World: It brings sal∣vation, Tit. 2.11. And the special work of the spirit, which he puts forth in working Faith, is to make the glory of this Grace appear in Christ Jesus. Can this appear, and the heart not be sweetned and mollified? though it may be actually imbittered through a present temptation; yet it may be habi∣tually sweetned. It is the Apostles exhortation, Rom. 12.10, Be ye kindly affectioned one towards another. How should this be? If genuine and Christian, it must be for Gods sake: And therefore it implies this kindly affection towards the Lord first.

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